{"id":11112,"date":"2012-06-24T15:50:00","date_gmt":"2012-06-24T15:50:00","guid":{"rendered":"http:\/\/codexcalixtinus.es\/2012\/06\/24\/la-guia-del-peregrino-la-lonely-planet-del-camino-libro-v-del-codex-calixtinus\/"},"modified":"2026-10-30T08:48:03","modified_gmt":"2026-10-30T08:48:03","slug":"la-guia-del-peregrino-la-lonely-planet-del-camino-libro-v-del-codex-calixtinus","status":"publish","type":"post","link":"https:\/\/facsimil.club\/en\/la-guia-del-peregrino-la-lonely-planet-del-camino-libro-v-del-codex-calixtinus\/","title":{"rendered":"The Pilgrim's Guide, The Lonely Planet of the Camino. Book V of the Codex Calixtinus"},"content":{"rendered":"
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If we currently enjoy the Camino de Santiago as we know it today, it is undoubtedly thanks to the Codex Calixtinus<\/b>. This manuscript was the one that, in a way, legitimized this ancient path for centuries to come. <\/div>\n

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As we have already mentioned in previous posts, Archbishop of Compostela Diego Gelm\u00edrez<\/a><\/b> He was the first promoter of the Jacobean culture. He dedicated his life to making this pilgrimage route one of the most important in Christendom. In fact, some studies suggest that his influence and friendship with Pope Callixtus II<\/b><\/a> the one that definitively promoted the realization of Iacobus Codex Calixtinus<\/b><\/a> and that the unique support that this pilgrim Pope had for the Jacobean world was possible.<\/div>\n
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He Book V<\/b> o \u00abLiber Peregrinationis\u00bb<\/b> This marked the official recognition of the route and the ecclesiastical legitimization of the Camino de Santiago, which until then had been transmitted more by popular popular tradition than religious one, as oral tradition was what kept the route alive. The Codex Calixtinus provided official recognition with papal guarantee, which at that time was a definitive endorsement.<\/div>\n
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The pilgrim's guide was intended as a reference for any traveler embarking on their journey during that challenging time. In it, believers could find advice about the people they would encounter along the way, places to stay, potential dangers, places to eat, and even rivers where the water and fish were good and healthy.<\/div>\n
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In it Chapter I<\/b> He talks about the different routes that walkers can follow, both on the French side and, of course, on the Iberian Peninsula. He tells us that: \u00abAfter passing the Port de Cize, they join the route that passes through the Pont de la Reina at the Pont de la Reina.\u201d Somport<\/b>, forming from there a single path to Santiago.".<\/div>\n
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In it Chapter II <\/b>divide the itinerary<\/a> in stages. Interestingly, it was done in 13 stages and not 31 as it is today, probably because at that time the journey was made on horseback, or because Aymeric Picaud<\/a> He belonged to a social class that could afford that means of transport. Those of us who have walked the Camino know that it's very hard to make the journey from Villafranca to Triacastela in a single day.<\/div>\n
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In it Chapter III<\/b> It details all the most important cities and towns along the way in a quick manner, so that, as the author himself says: "The reason for the quick enumeration of the preceding towns and stages has been so that pilgrims, with this information, can take care to provide for travel expenses when they leave for Santiago.".<\/div>\n
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In it Chapter IV <\/b>It lists the three most important hospitals in Christendom: the one in Jerusalem, the one in Montjoux, and the one in Santa Cristina in Somport, of vital importance to pilgrims since at that time access to healthcare was a privilege of kings.<\/div>\n
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In it <\/span>Chapter V <\/b>He acknowledges and expresses gratitude for the contributions of certain builders who helped rehabilitate the Camino de Santiago, from its bridges to its hospitals, with the aid and funding of the Archbishop of Santiago, Pope Callixtus II, and King Alfonso. This confirms that there was an "institutional" campaign to revitalize the Camino de Santiago.<\/span><\/div>\n

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He <\/span>Chapter VI <\/b>This is the section dedicated to rivers. It contains the famous passage about the Navarrese, in which he recounts how, when asked about the healthfulness of the Salado River, they replied that it was healthy and good. At that very moment, the pilgrims' horses died, and the Navarrese took the opportunity to skin the animals. Conversely, later he speaks of the Ebro River as a "healthy river with abundant fish." He also comments that the cows and pigs of Spain and Galicia cause diseases in foreigners. And, as a curiosity, he relates how the French pilgrims, before arriving in Santiago, at a spot on the Labacolla River, "would take off their clothes, out of love for the Apostle, and would wash not only their private parts, but the dirt from their entire bodies." Thus, in this chapter, the guide intends to advise the traveler on where to find water for himself and his horse.<\/span><\/div>\n

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In it <\/span>Chapter VII <\/b>This chapter is a treatise on the political geography of the period, as well as a wonderful sociology manual of the people of the 12th century. It not only describes the different regions but also provides a detailed account of the people in each, giving details such as the rustic language used in Bordeaux, the lack of bread, water, wine, and meat in the Landes region of Bordeaux, and the need to protect oneself from horseflies and wasps if traveling through those areas in summer. Of the Gascons, it says they are: "light-spoken, talkative, mocking, lustful, drunken, gluttonous, slovenly in their clothing, lacking in jewels, but accustomed to war and known for their hospitality to the needy." It speaks of the dreaded toll collectors, who charged fees at bridges or river crossings that had to be made by boat and who swindled the pilgrims. He denounces those who condone this, such as the Viscount of San Miguel, even reprimanding the clergy who administer communion to these sinners. In this interesting chapter, he speaks of Charlemagne and his time at Roncesvalles, how the Navarrese dress like the Scots, and their linguistic characteristics, even including a small dictionary in which he explains that the owner of the house is called the "owner of the house." echea. <\/i>To avoid making this post too long, we will dedicate a later one to this chapter, which is a true source of medieval information.<\/span><\/div>\n

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In it <\/span>Chapter VIII <\/b>It mentions the saints that the good pilgrim should visit on his way to the tomb of the Apostle, such as Saint Caesarius, Saint Honoratus, Saint Augustine, and a multitude of other saints whose lives and miracles it recounts.<\/span><\/div>\n

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In it <\/span>Chapter IX<\/b> Next comes Santiago and its magnificent basilica, about which the manuscript provides comprehensive information on its porticoes, stained-glass windows, chapels, and naves. Special mention is made of the north and south gates, to which it dedicates a detailed exploration of their figures and compositions. The section on the tomb is particularly interesting, as the manuscript states that the body is immovable, as confirmed by the city's Bishop, Saint Theodomirus, implying that it is impossible for other cities to claim any of the relics they claim to possess of the body of Saint James the Apostle. A noteworthy detail is the inclusion of the names of the master stonemasons who crafted this marvel.<\/span><\/div>\n

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In it Chapter X <\/b>It mentions the canons and how they distribute the offerings to the altar.<\/div>\n
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In it Chapter XI <\/b>And as a closing note to this book, he makes a beautiful mention of the treatment that should be given to the pilgrims who come to see the tomb of the Apostle, which, due to its emotional content, we reproduce verbatim: <\/div>\n

Everyone should receive with charity and respect the pilgrims, rich or poor, who are returning to or traveling to the land of Santiago, for whoever receives and hosts them with care will have as their guest not only Saint James, but also the Lord Himself, according to His words in the Gospel: \u00abWhoever receives you receives me.\u00bb There were many in the past who incurred God's wrath for refusing to welcome the poor and the pilgrims to Santiago. In Nantua, a town between Geneva and Lyon, a weaver's cloth suddenly fell to the ground, torn in two, for having refused to give bread to a pilgrim to Santiago who asked for it. In Vilanova, a needy pilgrim to Santiago begged alms for the love of God and Saint James from a woman who, having bread still among the hot embers, told him she had no bread. The pilgrim said to her, "May the bread you have turn to stones!" The pilgrim left her house, and he was already far away when the woman approached the embers intending to take the bread, but instead found a round stone. Repentant, she went after the pilgrim, but she could not find him. Returning penniless from Santiago on one occasion, two noble Gauls, for the love of God and Saint James, sought lodging in the city of Poitiers, from the house of Jean de Gautier to Saint Porcarius, without finding any. Finally, they stayed in the last house on that street, next to the church of Saint Porcarius, in the house of a poor man; and behold, as divine vengeance, a raging fire consumed the entire street from the house where they had first sought lodging to the one where they stayed. And there were about a thousand houses. But the house where the servants of God stayed, by divine grace, remained untouched. Therefore, it should be known that pilgrims to Santiago, whether poor or rich, have the right to hospitality and a respectful welcome.\u00ab<\/i><\/p><\/blockquote>\n

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Codex Calixtinus \u2013 Book V<\/a>